Accumulating wealth by exploiting the distress of others is a temporary illusion. When a person takes advantage of the vulnerable to get rich, the fruits of their labor are eventually taken away and placed into more deserving, compassionate hands. The act of lending money for profit is heavily restricted, as charging interest is viewed as an immoral exploitation of those in need. This exploitation can take the form of a loan where the required payment constantly increases over time, or one where a fixed term requires the borrower to return more than they received, whether paid in money or in food [ביאור שטיינזלץ, מצודת ציון]. On the other hand, a truly gracious person is one who gives freely and shows compassion to the poor [אבן עזרא, מצודת ציון].
The primary approach among commentators is that anyone who profits by oppressing the poor will not get to enjoy their wealth. Instead, God orchestrates events so that the money is taken from the exploitative lender and transferred to a generous individual who freely gives to those in need [רלב״ג, מצודת דוד, ביאור שטיינזלץ]. There is a sharp contrast between how these two paths begin and how they end. The path of the oppressor appears smooth at first but inevitably leads to ruin. Conversely, the path of the one who lends to the poor without interest may seem difficult initially, but ultimately, this generous person inherits the wealth of the wicked [מלבי״ם].
How does this transfer of wealth actually happen? There are a few ways this occurs. One possibility is that the wealth is redistributed through the government. Authorities might discover the lender's illegal fortune, confiscate the money, and use it for public works like building bridges and repairing roads. This public spending acts as a form of grace and kindness that directly benefits the poor [רש״י, עמנואל הרומי].
Another possibility is that the transfer happens through inheritance. The wealth is passed down to the lender's son, who then chooses to live an honest life. By showing compassion to the poor, the son compensates the very people his father exploited [אלשיך, עמנואל הרומי]. This idea also resolves a common theological question regarding why sinners sometimes become wealthy. The answer is that they are merely acting as tools, unknowingly gathering money that will eventually be given to the righteous [אלשיך].
This theme can also be linked to previous ideas of reckless living. A person who wastes their money on gluttony might desperately try to recover their lost fortune by charging interest on loans. However, this desperate attempt fails, and they lose everything to those with generous hearts [עמנואל הרומי].
In contrast to the idea of punishment, a completely different perspective suggests a unique scenario. If a person intentionally increases their wealth through interest with the sole purpose of having more money to distribute to the poor, God will support their efforts and help them gather great wealth for this charitable cause [עמנואל הרומי].